妙法蓮華經玄義 觀心
因為替別人數寶，數得再準，寶仍不在自己手中。
心如幻焰。說有，找不到色質；說無，念頭又生。觀心不是抓住一個心物，而是在有無不能固定之處，讓名、體、因果、轉化與分別都落到當下。
只聞不觀，像黑暗中雖有眼卻看不見，又像貧人日夜數他寶；文字越多，未必越能治心。只觀不聞，則容易把未得說成已得，如抱火炬而自燒。盲者與跛者互相扶持，正顯聞慧與觀行缺一不可。
六即同時守住兩端。都稱『即』，使人不把佛道推到永不可及；又分理即、名字即、觀行即、相似即、分證即、究竟即，使人不把第一步冒充終點。
觀心的心要，不是關起門相信自己的心，而是讓經義檢驗所觀，讓所觀兌現經義。向內修得法財，向外正聞免除上慢；眼能看、燈能照，才真的看見。
If you understand all the scripture’s meanings, how can you still possess nothing at all? Because however accurately you count another person’s treasures, the treasure is still not in your own hands.
The mind is like an illusory flame. Call it existent, and no form or substance can be found; call it nonexistent, and thoughts still arise. Contemplating the mind does not mean grasping a thing called mind. It brings name, substance, cause and fruit, transformation, and distinction into the present precisely where existence and nonexistence cannot be fixed.
Learning without contemplation is like having eyes in darkness but being unable to see, or like a poor person counting another’s treasures day and night. More words do not necessarily make the mind more ordered. Contemplation without learning easily claims as attained what has not been attained, like embracing a torch and burning oneself. The blind person and the lame person support each other, showing precisely that learning and wisdom on one side and contemplative practice on the other are both indispensable.
The six identities guard both sides at once. All are called “identity,” so that the Buddha path is not pushed forever beyond reach. Yet they are distinguished as identity in principle, identity in name, identity in contemplative practice, approximate identity, partial identity in realization, and ultimate identity, so that the first step is not passed off as the destination.
The heart-essence of contemplating the mind is not to close the door and believe one’s own mind. It is to let scriptural meaning test what is contemplated and to let what is contemplated realize scriptural meaning. Cultivating inwardly gains the wealth of Dharma; correct learning outwardly prevents overweening pride. Only when the eyes can see and the lamp can illuminate is there genuine vision.
隋天台智者大師說《妙法蓮華經玄義》〔私記緣起＝沙門灌頂述〕· 大正藏 T33n1716〔起 T33 0685c07〕。段/行首〔T33 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T33 0685c07〕○六明觀心者，從標章至料簡，悉明觀心。 心如幻焰，但有名字，名之為心。適言其有，不見色質；適言其無，復起慮想。不可以有、無思度故，故名心為「妙」。妙心可軌，稱之為「法」。心法非因、非果，能如理觀，即辦因果，是名「蓮華」。由一心成觀，亦轉教餘心，名之為「經」。釋名竟。 心本無名，亦無無名。心名不生，亦復不滅，心即實相。初觀為因，觀成為果。以觀心故，惡覺不起。心數塵勞，若同若異，皆被化而轉，是為觀心。標五章竟。 觀心引證者，《釋論》云「一陰名色，四陰名名，心但是名也。」《大經》云「能觀心性，名為上定。上定者，第一義定。」證心是體。《大經》云：「夫有心者，皆當得三菩提。」心是宗也。《遺教》云：「制心一處，無事不辦。」心是用也。《釋論》云：「三界無別法，唯是一心作。」心能地獄、心能天堂，心能凡夫、心能賢聖。覺觀心是語本，以心分別於心，證心是教相也。 觀心生起者，以心觀心，由能觀心，有所觀境。以觀契境故，從心得解脫故。若一心得解脫，能令一切數皆得解脫故。分別心王、心數，同起、偏起等，即是教相故。 觀心開合者，心是諸法之本，心即總也。別說有三種心：煩惱心是三支；苦果心是七支；業心是二支。苦心即法身，是心體；煩惱心即般若，是心宗；業心即解脫，是心用：即開心為三也。分別十二因緣心生，即有六道差降。分別心滅，即有四聖高下，是為教相兼於開合也。 〔T33 0686a05〕觀心料簡者。 問： 事解已足，何煩觀心？ 答： 《大論》云「佛為信行人，以樹為喻；為法行人，以身為喻。」今亦如是，為文字人，約事解釋；為坐禪人，作觀心解。又《論》作四句評「有慧無多聞，是不知實相，譬如大闇中，有目無所見；多聞無智慧，亦不知實相，譬如大明中，有燈而無照；多聞利智慧，是所說應受；無聞無智慧，是名人身牛。」今使聞、慧兼修，義、觀雙舉，《百論》有盲跛之譬，《牟子》有說行之義。《華嚴》云「譬如貧窮人，日夜數他寶，自無半錢分」，偏聞之失也。下文云「未得謂得，未證謂證」，偏觀之失也。何者？視聽馳散，如風中燈，照物不了。但貴耳入口出，都不治心，自是陵人，增見長非，把刃自傷，解牽惡道，由其不習觀也。若觀心人，謂即心而是，已則均佛。都不尋經論，墮增上慢，此則抱炬自燒，行牽惡道，由不習聞也。若欲免貧窮，當勤三觀；欲免上慢，當聞六即。世間相常住，理即也。於諸過去佛，若有聞一句，名字即也。深信隨喜，觀行即也。六根清淨，相似即也。安住實智中，分證即也。唯佛與佛究盡實相，究竟即也。修心內觀，則有法財；正信外聞，無復上慢。眼慧明聞，具足利益，何得不觀解耶？ 妙法蓮華經玄義卷第一上
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
以一心重說五章
第六番說觀心。從標章、引證、生起、開合直到料簡，前五番所說都可以轉入觀心。
心如幻化的火焰，只依名稱而有，所以姑且稱它為心。剛說它有，卻看不見可捉取的形色與實質；剛說它無，思慮與想念又分明生起。它不能用固定的有或無來推度，因此稱心為『妙』。這微妙之心可以作修行軌則，所以稱為『法』。心法本身不是因也不是果，卻能由如理觀照而成辦因果，這稱為『蓮華』。由自己一心而成觀，也能轉而教導其他心，所以稱為『經』。以上是觀心的釋名。
心本來沒有可執的名稱，也不是另有一個『無名』可以執取。心的名稱不生，也不滅；如此觀心，心就是實相，這是體。最初起觀是因，觀行成就是果，這是宗。因為觀心，種種惡覺不再生起；與心相應的煩惱心數，無論與心王同起或有差別，都受到教化而轉變，這是用。分別心王、心數如何起滅與轉化，便是教相。以上是以觀心重標五章。
引證、生起與開合
觀心的引證如下。《大智度論》的意思是，一陰屬色，四陰屬名，心只屬名，這證明心之名。《大般涅槃經》說，能觀察心性稱為上等的定，而上等的定就是第一義定，這證明心是體。又說，凡是有心的眾生都應當成就菩提，這證明心是宗。《佛垂般涅槃略說教誡經》說，把心約束在一處，便沒有事情不能成辦，這證明心是用。《大智度論》又說，三界沒有另一個離心而立的法，都是一心所作：心能成地獄，心能成天堂；心能成凡夫，心能成賢聖。覺觀是語言的根本，又由心分別心，這證明心是教相。
觀心的生起如下。用能觀的心觀察心，因而有所觀的境；觀與境相契，便從心得解脫。若一心得解脫，也能使一切相應心數都得解脫。再分別心王與心數是共同生起、偏向一方生起，或有其他差別，這便是教相。
觀心的開合如下。心是一切法的根本，所以一心是總，也就是合。分開來說，有三種心：煩惱心對應十二因緣中的三支，苦果心對應七支，業心對應二支。苦果心就是法身，屬心之體；煩惱心就是般若，屬心之宗；業心就是解脫，屬心之用，這是把一心開為三。分別十二因緣心生，便有六道高下差別；分別心滅，便有四聖高下差別。教相在此同時兼攝開與合。
聞慧與觀行都不可缺
料簡先問：對事相的解說已經足夠，何必再麻煩觀心？回答說：《大智度論》為偏重信受文字的人以樹作譬，為偏重實際修習的人以身作譬。現在也一樣：對依文字入門的人，依事相解釋；對坐禪行人，則作觀心解釋。兩種根性各有入口，不能只留一邊。
論中又用四種情形評量聞與慧。第一，有智慧而沒有廣博聽聞，便不能如實知道實相；譬如在大黑暗中，雖有眼睛也看不見。第二，廣博聽聞而沒有智慧，也不能知道實相；譬如在大光明中雖有燈，卻不能照明。第三，既多聞又有銳利智慧，這種人所說的應當領受。第四，既無聽聞又無智慧，便只是披著人身的牛。現在要使聽聞與智慧兼修，使義解與觀行並舉。
《百論》的盲人與跛者互相扶助之譬，也說明兩端互須；〈牟子理惑論〉分辨能說與能行，也有相同意思。《大方廣佛華嚴經》說，譬如貧窮的人日夜計算他人寶物，自己卻連半文錢也沒有，這是偏重聽聞的過失。《妙法蓮華經》所警告的未得便說已得、未證便說已證，則是偏重內觀而缺少正聞的過失。
為何如此？若只有聽聞，眼耳追逐外境而散亂，就像風中的燈，不能清楚照物。只是看入耳多少、出口多少，完全不整治自己的心，便自以為是而輕視他人，增長錯見與過失，如握刀自傷；義解反而把人牽入惡道，原因就在不修觀。
若只作觀心，又以為當下一心就是究竟，認為自己已與佛齊等，完全不尋求經論印證，便落入增上慢，如手抱火炬而燒傷自己；觀行反而把人牽入惡道，原因就在不學正聞。
六即校正高推與自滿
若想免除法財貧窮，應勤修三觀；若想免除增上慢，應聽聞六即。六個位次須逐一明白：世間相常住，是理即；在過去諸佛處曾聽聞一句，是名字即；深信並隨喜，是觀行即；六根清淨，是相似即；安住真實智慧之中，是分證即；唯有佛與佛究竟窮盡實相，是究竟即。
六者同依一理，卻不能把後位混作初位。修心而向內觀察，便有自己的法財；以正信向外聽聞，便不再生增上慢。由觀而使眼明，由正聞而成慧，兩面交互具足，才能得到完整利益，怎能不兼作觀心與義解？
Restating the Five Chapters through the One Mind
The sixth pass explains contemplating the mind. Everything taught in the preceding five passes—from setting out the chapters, citing evidence, showing how they arise in sequence, and opening and combining through resolving questions—can be brought into contemplation of the mind.
The mind is like an illusory flame and exists only by way of a name, so it is provisionally called “mind.” Just as one says that it exists, no visible form or substance can be seen and grasped; just as one says that it does not exist, thoughts and ideas distinctly arise. It cannot be fathomed in terms of a fixed existence or nonexistence, and therefore the mind is called “wondrous.” This subtle mind can serve as the rule for practice and is therefore called “Dharma.” The Dharma of mind is itself neither cause nor fruit, yet through contemplation in accord with principle it can accomplish cause and fruit; this is called “lotus blossom.” One forms contemplation from one’s own single mind and can then turn to teach other minds; it is therefore called “sutra.” This is explaining the name through contemplation of the mind.
The mind originally has no name that can be grasped, nor is there some separate “namelessness” that can be grasped. The mind’s name neither arises nor ceases. When the mind is contemplated in this way, the mind is the true mark; this is substance. Initially arousing contemplation is cause, and the accomplishment of contemplative practice is fruit; this is purport. Because the mind is contemplated, the various unwholesome thoughts no longer arise. The afflictive mental factors corresponding to the mind—whether they arise together with the mind-king or differ from it—are all taught and transformed; this is function. Distinguishing how the mind-king and mental factors arise, cease, and are transformed is the characteristics of the teaching. This restates the five chapters through contemplation of the mind.
Citing Evidence, Arising in Sequence, and Opening and Combining
The evidence cited for contemplating the mind is as follows. The meaning of the Dazhidu Lun is that one aggregate belongs to form and four aggregates belong to name; the mind belongs only to name. This establishes the mind’s name. The Mahāparinirvāṇa Sūtra says that being able to contemplate the nature of mind is called superior concentration, and that superior concentration is concentration in the ultimate meaning. This establishes mind as the substance. It also says that all sentient beings who have a mind should accomplish awakening. This establishes mind as the purport. The Sutra of Admonitions Briefly Spoken by the Buddha at His Final Nirvāṇa says that when the mind is restrained in one place, there is nothing that cannot be accomplished. This establishes mind as function. The Dazhidu Lun also says that in the three realms there is no separate Dharma established apart from the mind; all are made by the one mind. The mind can make hell, and the mind can make heaven; the mind can make ordinary people, and the mind can make worthies and sages. Discursive thought is the root of language, and mind is in turn distinguished by means of mind. This establishes mind as the characteristics of the teaching.
The arising in sequence of contemplating the mind is as follows. The contemplating mind contemplates the mind, and there is therefore an object of contemplation. When contemplation accords with its object, liberation is gained from the mind. If the one mind gains liberation, it can also enable all corresponding mental factors to gain liberation. One then distinguishes whether the mind-king and mental factors arise together, arise predominantly on one side, or have other differences; this is the characteristics of the teaching.
The opening and combining of contemplating the mind is as follows. Mind is the root of all dharmas, so the one mind is the general, which is combining. When opened and explained, there are three kinds of mind: the mind of affliction corresponds to three links of the twelvefold chain of dependent origination, the mind of painful fruit corresponds to seven links, and the mind of karma corresponds to two links. The mind of painful fruit is the Dharma body and belongs to the mind’s substance. The mind of affliction is prajñā and belongs to the mind’s purport. The mind of karma is liberation and belongs to the mind’s function. This opens the one mind into three. Distinguishing the arising of the mind of the twelvefold chain of dependent origination gives the higher and lower differences of the six paths; distinguishing its cessation gives the higher and lower differences of the four kinds of sages. Here the characteristics of the teaching simultaneously include both opening and combining.
Neither Learning nor Contemplative Practice Can Be Omitted
Resolving questions begins by asking: the explanation of concrete matters is already sufficient, so why trouble ourselves further with contemplating the mind? The answer is that the Dazhidu Lun uses a tree as a simile for those who incline toward trusting and receiving words, and the body as a simile for those who incline toward actual practice. It is the same here: for those who enter through written words, concrete matters are explained; for practitioners of seated meditation, contemplation of the mind is explained. The two kinds of faculties each have their entrance; neither side can be left out.
The treatise further evaluates learning and wisdom through four cases. First, one who has wisdom but lacks extensive learning cannot know the true mark as it really is. It is like having eyes in great darkness yet being unable to see. Second, one who has extensive learning but lacks wisdom likewise cannot know the true mark. It is like having a lamp in great brightness yet being unable to illuminate. Third, what a person who has both extensive learning and acute wisdom teaches should be accepted. Fourth, one who has neither learning nor wisdom is merely a cow wearing a human body. The present intent is to cultivate learning and wisdom together and advance understanding and contemplative practice side by side.
The simile in the Śataśāstra of a blind person and a lame person supporting each other likewise shows that the two sides need one another. The Mouzi Lihuolun distinguishes ability to teach from ability to practice and has the same meaning. The Avataṃsaka Sūtra says that a poor person may count another’s treasures day and night while not possessing even half a coin himself. This is the fault of overemphasizing learning. The warning in the Lotus Sutra against claiming to have attained what one has not attained and claiming to have realized what one has not realized is the fault of overemphasizing inner contemplation while lacking correct learning.
Why is this so? If there is learning alone, the eyes and ears chase external objects and become scattered, like a lamp in the wind that cannot illuminate things clearly. One merely considers how much enters through the ears and how much exits through the mouth, without ever putting one’s own mind in order; one then becomes self-righteous and looks down on others, increasing wrong views and faults, like gripping a knife and wounding oneself. Understanding instead draws a person into the evil paths, and the reason lies in failing to cultivate contemplation.
If one only contemplates the mind and furthermore assumes that the present one mind is itself ultimate, believes oneself already equal to the Buddha, and never seeks confirmation in scriptures and treatises, one falls into overweening pride, like holding a torch in one’s arms and burning oneself. Contemplative practice instead draws a person into the evil paths, and the reason lies in failing to study correct teachings.
The Six Identities Correct Exalting the Goal and Self-Satisfaction
Those who wish to escape poverty in the wealth of Dharma should diligently cultivate the three contemplations. Those who wish to escape overweening pride should learn the six identities. The six stages must be understood one by one: that the marks of the world constantly abide is identity in principle; having heard a single line in the presence of buddhas of the past is identity in name; profound faith and rejoicing is identity in contemplative practice; purity of the six faculties is approximate identity; abiding in real wisdom is partial identity in realization; and only buddha together with buddha ultimately exhausts the true mark—this is ultimate identity.
All six rest upon the same principle, yet a later stage cannot be confused with an earlier one. Cultivating the mind and contemplating inwardly gives one one’s own wealth of Dharma; listening outwardly with correct faith prevents overweening pride from arising. Only when contemplation makes the eyes clear and correct learning gives rise to wisdom, so that both aspects mutually become complete, can the full benefit be obtained. How could one not practice both contemplating the mind and understanding the meaning?
觀心番一開頭便把標章到料簡全部收回一心。這不是說前面的經義可以丟掉，而是追問：名、體、宗、用、教若只停在紙上，與行者當下有何關係？反過來，若只憑內心感受而不再尋經論，所觀又如何避免自欺？
心如幻焰，不落有無
心像幻化火焰。說它有，找不到可握的色質；說它無，慮想又相續生起。有與無都不能把它固定，所以稱妙。妙心能作軌則，所以稱法；心法自身非因非果，卻能由如理觀照成辦因果，所以稱蓮華；由一心成觀，又能轉教其他心，所以稱經。
四個題字由此不是外在名目。妙鬆開有無執，法使心可依軌而觀，蓮華顯能觀所成因果，經使自觀不止於自了而能教他。
五章也在一心中重現。心名本不生滅，當下實相是體；初觀是因，觀成是果，這是宗；惡覺不起、心數煩惱轉化，是用；分別心王、心數同起偏起，是教相。所謂觀心，不是把一個心物放在眼前觀看，而是讓能觀、所觀與轉化過程一同顯現。
前四番如何一一入觀
引證使心的五義各有所依：心有名而無色質，能觀心性顯第一義之體，有心者皆能趨向菩提，制心一處顯其力用，三界心作則顯分別根本。經論不是替內觀加裝飾，而是防止行者把私人感受冒充正觀。
生起觀從『以心觀心』開始。因有能觀，才安立所觀境；觀與境相契，才有因果與解脫；一心得脫，也使相應心數得脫。這條次第讓解脫不是一句『本來如此』，而是能觀如何契境、心數如何轉化的完整過程。
開合觀以一心為總，分為煩惱、苦果、業三心；又以十二因緣與凡聖差別展開。一心沒有因開成多法便破碎，多法也沒有因合在一心便失去差別。這正把前番開合從經義移到行者當下。
樹與身，兩種入口能否互相取代
偏重文字的人如由一根看枝葉華實，從義理層層展開；偏重坐禪的人如以自身為譬，直接在身心上觀察。兩者入口不同，不能互相取消。
有慧而少聞，如黑暗中有眼，仍無物可見；多聞而無慧，如明處有燈卻不能照明。盲者與跛者各有一缺，互相扶持才能前行。能說而不能行、能行而不能說也各有偏；聞慧俱足，才使所說可受、所行可明。
偏聞者像貧人日夜替別人數寶，自己沒有半文法財。眼耳追逐文字，出口雖多，心地未治，理解反成傲慢與傷人之刃。偏觀者則像抱炬自燒，以『當下即是』把未得說成已得，不肯尋求經論印證，觀行反成增上慢。
所以問題不是聞好還是觀好，而是哪一邊正在校正另一邊。觀使所聞成自己的法財，聞使所觀不越過實際位次。
六個即字，為何既平等又有深淺
理即說世間相常住，使任何人都不被排除；名字即從實際聽聞起步；觀行即使信解落到隨喜修習；相似即以六根清淨顯近真；分證即在真實智慧中分分安住；究竟即唯佛與佛窮盡實相。
六位都稱『即』，防止把真實推到自己永不可及；又有六種次第，防止初聞者把自己抬到究竟。平等與深淺不是互相抵銷，而像同一條路上的方向與里程：方向從第一步已定，里程仍須一步一步完成。
釋籤之眼
湛然說本番把前五番一一收入觀門，而不越過會異，因會異自身另能發觀。鏡中依標章、引證、生起、開合、料簡五段讀，使六即仍屬料簡收束。
生起觀被照成名、境、觀契、因果、解脫與教相；開合則以一生滅為合、離為十界為開。聞慧料簡的引證次序也被分清：先評四句，再舉盲跛、說行、數寶與今經之戒。
標章觀心仍完整保留五章，表示觀並非一個取代經義的第六答案；它是讓五章各自落入心地。會異之所以留在下一番，也不是觀力不及，而是四悉檀本身已能另開一條觀門。
最後，六即被判為簡位。它既保存理同，也不准未證自滿；眼慧與明聞俱足，才是本番所說的具足利益。
At its opening, the pass on contemplating the mind gathers everything from Setting Out the Chapters through Resolving Questions back into the one mind. This does not mean that the preceding scriptural meanings can be discarded. It asks instead: if name, substance, purport, function, and teaching remain only on paper, how do they concern the practitioner in the present? Conversely, if one relies only on inner feeling and no longer seeks out scriptures and treatises, how can what is contemplated avoid self-deception?
The Mind Is Like an Illusory Flame and Falls into Neither Existence nor Nonexistence
The mind is like an illusory flame. Say that it exists, and no graspable form or substance can be found. Say that it does not exist, and thoughts and ideas continue to arise. Neither existence nor nonexistence can fix it, so it is called wondrous. The wondrous mind can serve as a rule, so it is called Dharma. The Dharma of mind is itself neither cause nor fruit, yet it can accomplish cause and fruit through contemplation in accord with principle, so it is called lotus blossom. From the one mind, contemplation is formed and other minds can then be taught, so it is called sutra.
The four words of the title are therefore not external labels. Wondrous releases the grasping of existence and nonexistence; Dharma makes the mind contemplable according to a rule; lotus blossom reveals the cause and fruit accomplished by contemplation; sutra prevents self-contemplation from ending in one’s own liberation and enables it to teach others.
The five chapters likewise reappear in the one mind. The mind’s name originally neither arises nor ceases, and the present true mark is substance. Initial contemplation is cause, and accomplished contemplation is fruit; this is purport. Unwholesome thoughts not arising and afflictive mental factors being transformed is function. Distinguishing whether the mind-king and mental factors arise together or predominantly is the characteristics of the teaching. Contemplating the mind does not mean placing a thing called mind before one’s eyes and looking at it. It lets the contemplator, the contemplated, and the process of transformation appear together.
How the Preceding Four Passes Enter Contemplation One by One
Citing evidence gives each of the five meanings of mind a basis: mind has a name but no material form; contemplating mind-nature reveals the substance of ultimate meaning; all who have a mind can proceed toward awakening; restraining the mind in one place reveals its effective power; and the three realms as mind-made reveals the root of distinction. Scriptures and treatises do not decorate inner contemplation. They prevent practitioners from passing off private feeling as correct contemplation.
The contemplation of arising in sequence begins with “contemplating mind with mind.” Because there is a contemplator, an object of contemplation is established. Only when contemplation accords with its object are there cause and fruit and liberation. When the one mind gains liberation, the corresponding mental factors also gain liberation. This sequence prevents liberation from becoming merely a declaration that “it has always been so.” It presents the complete process of how the contemplator accords with the object and how the mental factors are transformed.
The contemplation of opening and combining takes the one mind as general and divides it into three minds: affliction, painful fruit, and karma. It then unfolds these through the twelvefold chain of dependent origination and the differences between ordinary people and sages. The one mind is not shattered because it opens into many dharmas, nor do the many dharmas lose their differences because they are combined in the one mind. This brings the opening and combining of the preceding pass into the practitioner’s present experience.
Can the Two Entrances of Tree and Body Replace Each Other?
Those who emphasize written words are like people who see branches, leaves, blossoms, and fruit from a single root, unfolding layer upon layer through the route of meaning. Those who emphasize seated meditation are likened to the body and contemplate directly within body and mind. Their entrances differ; neither can cancel the other.
One who has wisdom but little learning is like a person with eyes in darkness, with nothing visible. One who has much learning but no wisdom is like a person with a lamp in a bright place that nevertheless cannot illuminate. The blind and the lame each have a lack, and only by supporting each other can they move forward. Ability to teach without ability to practice, and ability to practice without ability to teach, are likewise each one-sided. Only when learning and wisdom are both complete can what is taught be accepted and what is practiced be clear.
One who inclines toward learning is like a poor person who counts another’s treasures day and night without possessing half a coin of Dharma-wealth. Although eyes and ears chase written words and much comes out of the mouth, the ground of the mind remains uncultivated, and understanding instead becomes pride and a blade that wounds others. One who inclines toward contemplation is like a person embracing a torch and burning himself: with “the present is itself the truth,” he claims as attained what has not been attained, refuses to seek confirmation in scriptures and treatises, and turns contemplative practice into overweening pride.
The question is therefore not whether learning or contemplation is better, but which side is correcting the other. Contemplation makes what has been learned one’s own wealth of Dharma; learning keeps what is contemplated from exceeding one’s actual stage.
Why Do the Six “Identities” Have Both Equality and Depth?
Identity in principle says that the marks of the world constantly abide, excluding no one. Identity in name begins with actually hearing the teaching. Identity in contemplative practice brings faith and understanding into rejoicing and cultivation. Approximate identity reveals nearness to the real through purity of the six faculties. Partial identity in realization abides portion by portion in real wisdom. In ultimate identity, only buddha together with buddha exhausts the true mark.
All six stages are called “identity,” preventing the real from being pushed forever beyond one’s reach. Yet they form a sequence of six, preventing the beginner who has only heard from elevating himself to the ultimate. Equality and depth do not cancel one another. They are like direction and distance on the same road: the direction is already set from the first step, while the distance must still be completed one step at a time.
Through the Eye of the Shiqian
Zhanran says that this pass brings each of the preceding five passes into the gate of contemplation without extending into Integrating Differences, because Integrating Differences can itself separately give rise to contemplation. The mirror reads the text through five sections—setting out the chapters, citing evidence, arising in sequence, opening and combining, and resolving questions—so the six identities remain the conclusion of Resolving Questions.
The contemplation of arising in sequence is illuminated as name, object, the accordance of contemplation, cause and fruit, liberation, and characteristics of the teaching. Opening and combining takes one arising and ceasing as combining and its division into the ten realms as opening. The order of evidence cited in resolving questions concerning learning and wisdom is also distinguished clearly: first the four cases are evaluated, then come the blind and the lame, teaching and practice, counting treasures, and the present scripture’s warning.
Contemplating the mind under Setting Out the Chapters still fully preserves the five chapters, showing that contemplation is not a sixth answer that replaces scriptural meaning. It lets each of the five chapters enter the ground of mind. Integrating Differences remains in the following pass not because contemplation is unable to reach it, but because the four siddhāntas themselves can open a separate gate of contemplation.
Finally, the six identities are judged to distinguish stages. They preserve sameness in principle while disallowing the self-satisfaction of those who have not realized it. Only when clear-sighted wisdom and illuminating learning are both complete is the benefit described in this pass complete.
考據Apparatus
觀心番把前五番逐一轉入心觀：先以一心重標五章，再依次作引證、生起、開合、料簡。末段不使聞慧與觀行互相排斥，又以六即同時防止高推聖境與未證自滿。
一、科判定位
本番起於「六明觀心者，從標章至料簡，悉明觀心」〔T33 0685c07〕，止於「眼慧明聞，具足利益，何得不觀解耶」〔0686a28〕；卷尾題緊接其後，下一番會異另起於 0686b05。
《法華玄義釋籤》（T1717）說此番「令一一文俱入觀門」〔T33 0829b01〕。它不越到第七番，是因會異文廣，而且會異本身另有起觀一門〔0829b02–b05〕。本番因此按前五番排列：標章觀心、引證觀心、生起觀心、開合觀心、料簡觀心；六即是料簡的收束，不另立第六段。
標章觀心內又具五章：由妙、法、蓮華、經釋心名，以心即實相為體，以初觀為因、觀成為果作宗，以惡覺不起、心數轉化為用，並以分別心為教相。
二、成立與傳本
本論緣起所誌為智者於江陵說玄義、灌頂受聞筆錄，並明記《玄》《文》各十卷〔T33 0681a16–a23〕。本番全段未見章安私釋標記，《法華玄義釋籤》亦作論主正說連續科釋，故作智者講說、灌頂記錄。
觀心置於料簡之後、會異之前，是本論現行次第；不能因它重攝前五番便挪到每番之中，也不能因會異另能起觀而把第七番併入本段。卷第一上在本番後收卷，這是卷界，不是七番結界；會異續在卷第一下。
三、所引經論覆核
心之名、體、宗、用與教相
| 《玄義》引文 | 今本對讀 | 關係 |
|---|---|---|
| 《釋論》云「一陰名色，四陰名名，心但是名也」〔T33 0685c17〕 | 《大智度論》（T1509）見「無色四陰，及是所住色」〔T25 0100b24〕，繼稱其為名色 | 義近而非同句；本論凝縮為一陰、四陰之說 |
| 《大經》云「能觀心性，名為上定。上定者，第一義定」〔T33 0685c18〕 | 本次在《大般涅槃經》（T0374）未取得可安全繫屬的連續同文 | 所指待考，不倒取後出天台承引作根經證據 |
| 《大經》云「夫有心者，皆當得三菩提」〔T33 0685c19〕 | 今本作「悉皆有心，凡有心者，定當得成阿耨多羅三藐三菩提」〔T12 0524c08〕 | 節略 |
| 《遺教》云「制心一處，無事不辦」〔T33 0685c21〕 | 《佛垂般涅槃略說教誡經》（T0389）作「制之一處無事不辦」〔T12 1111a20〕 | 『制心』與『制之』異 |
| 《釋論》云「三界無別法，唯是一心作」〔T33 0685c21〕 | 《大智度論》（T1509）作「三界所有，皆心所作」〔T25 0276b10〕 | 異文與撮義；本論既署《釋論》，所屬仍為 T1509 |
| 同一心造場景的另一古經文 | 《大方廣佛華嚴經》（T0278）作「三界虛妄但是心作」〔T09 0558c10〕 | 可作平行見證，不替換本論明署的《釋論》 |
聞慧與觀行互須
| 《玄義》引文或題旨 | 今本對讀 | 關係 |
|---|---|---|
| 《大論》云「佛為信行人，以樹為喻；為法行人，以身為喻」〔T33 0686a06〕 | 《大智度論》（T1509）先分「一者、坐禪，二者、誦經」〔T25 0358b13〕；坐禪者以身骨為譬〔0358b14〕，不坐禪者以草木枝葉華實為譬〔0358b18〕 | 本論把誦經一路讀作信行、坐禪一路讀作法行，是結構撮義 |
| 「有慧無多聞，是不知實相，譬如大闇中，有目無所見」〔T33 0686a09〕 | 《大智度論》同作「有慧無多聞，是不知實相；譬如大闇中，有目無所見」〔T25 0101b10〕 | 同文，標點各守其本 |
| 「多聞無智慧，亦不知實相，譬如大明中，有燈而無照」〔T33 0686a10〕 | 今本作「多聞無智慧，亦不知實義；譬如大明中，有燈而無目」〔T25 0101b12〕 | 『實相／實義』『無照／無目』兩處異文 |
| 「多聞利智慧，是所說應受」〔T33 0686a11〕 | 同文〔T25 0101b14〕 | 同文 |
| 「無聞無智慧，是名人身牛」〔T33 0686a12〕 | 今本作「無慧亦無明，是名人身牛」〔T25 0101b15〕 | 句首異文 |
| 《百論》盲跛之譬〔T33 0686a12〕 | 《百論》（T1569）作「譬如盲跛相假能去」〔T30 0172b21〕 | 同場景，本論未逐字長引 |
| 《牟子》說行之義〔T33 0686a13〕 | 《弘明集》（T2102）〈牟子理惑論〉作「能言不能行國之師也。能行不能言國之用也。能行能言國之寶也」〔T52 0005a20〕 | 題旨撮要 |
| 《華嚴》云「譬如貧窮人，日夜數他寶，自無半錢分」〔T33 0686a14〕 | 《大方廣佛華嚴經》（T0278）同文〔T09 0429a03〕 | 同文 |
| 下文云「未得謂得，未證謂證」〔T33 0686a16〕 | 《妙法蓮華經》（T0262）同文〔T09 0007a09〕 | 同文 |
六即所依
六即名目是本論的位次組織；六條法華文只作各位經證，不可反說根經已自列六即。
| 位 | 《玄義》經證 | 《妙法蓮華經》（T0262）今本 | 關係 |
|---|---|---|---|
| 理即 | 「世間相常住」〔T33 0686a23〕 | 「是法住法位，世間相常住」〔T09 0009b10〕 | 節引 |
| 名字即 | 「於諸過去佛，若有聞一句」〔T33 0686a24〕 | 今本作「於諸過去佛，在世或滅度，若有聞是法，皆已成佛道」〔T09 0009a26〕 | 撮義並異文 |
| 觀行即 | 「深信隨喜」〔T33 0686a24〕 | 今本作「汝等當深心隨喜」〔T09 0052a06〕 | 異文 |
| 相似即 | 「六根清淨」〔T33 0686a25〕 | 今本作「得是六根清淨已」〔T09 0051a06〕 | 節引 |
| 分證即 | 「安住實智中」〔T33 0686a25〕 | 同文〔T09 0011b06〕 | 同文 |
| 究竟即 | 「唯佛與佛究盡實相」〔T33 0686a26〕 | 今本作「唯佛與佛乃能究盡諸法實相」〔T09 0005c10〕 | 節略 |
四、釋籤釋要〔鏡〕
《法華玄義釋籤》先定觀心位置，再依前五番次第科解。標章觀心仍有五章；妙、法、蓮華、經四字不是四個散喻，而由一心成觀、轉教餘心一氣相連。生起觀以「以心觀心」〔T33 0829b27〕為名，以「境」〔0829b28〕為體，以「觀契」〔0829b28〕為因，以「得脫」〔0829b28〕為果，把本論短句逐項還原為五章。
開合觀以「秖一生滅名之為合，離為十界名之為開」〔0829c05〕點明一心總十二因緣與十界差別。料簡先辨信行、法行根性，再辨聞慧與觀行理須俱足；樹、身兩譬各有所屬，不能把文字與坐禪互相廢除。
所引次第也有骨架：《釋籤》依次標大論四句、百論兩失、牟子雙失顯得、華嚴與今經〔0829c13–c23〕。末後「次釋六即」〔0830a01〕，其功能是簡位：既知理同，仍須辨名字、觀行、相似、分證與究竟，不使平等義變成未證自滿。
五、諸家異釋
智銓《法華經玄籤證釋》（X0592）以「六，觀心」〔X 0567a13〕直入本番，並說「一家傳通，則唯觀為正」〔X 0567a13〕；至末又判「六即簡位，如法數第六卷明」〔0568b24〕。兩語顯示後出古注重觀與簡位，仍不可倒作本論原句。
智旭《法華經玄義節要》（X0589）保存「六明觀心者。從標章至料簡，悉明觀心」〔X 0511a14〕及其後次第，是直接節錄見證。
限定所檢智圓著作範圍內，未見直接扣合本番五段與六即收束的連續釋文；只見五章玄義鄰近框架。此為範圍受限的乾淨結果。
六、術語
觀心。 不是在事解之外另添一章，而是使標章至料簡各自入觀。所觀、能觀、契境、得脫與化轉心數都在一心中展開。
心王、心數。 心王與相應心數可同起、偏起；本番以一心得脫而令一切數得脫，又以分別同起偏起屬教相。
聞慧、觀行。 聞而不觀，如數他寶而己無分；觀而不聞，容易把未得作得。二者互須，不是取其中一端作唯一正行。
六即。 理即、名字即、觀行即、相似即、分證即、究竟即。此處底文逐字作『分證即』；六名既顯同一理，又辨修證深淺。
法財、上慢。 內觀所得譬作法財，正信外聞用以免上慢；末句以眼慧與明聞並稱，正收二端俱足。
七、譬喻、互讀與承衍
心被說成幻焰：說它有，找不到可執色質；說它無，慮想又起。這不是把心消成空白，而是阻止以有、無兩端固定它，從此才說妙心可軌、由觀成因果。
樹與身兩譬對兩種根性。樹由一根開枝葉華實，適合由文字義路展開；身骨觀由自身入手，適合坐禪行路。盲與跛又顯一端各有其失，互相扶持才可前行。貧人數他寶與抱炬自燒，則分別照出偏聞、偏觀的危險。
與標章互讀，一心重現名、體、宗、用、教相；與引證互讀，心的五義各有經論對讀；與生起互讀，能觀、境、契、脫依次展開；與開合互讀，一心合而十二支、十界可開；與料簡互讀，聞與觀在六即中相互校正。承衍到會異番，四悉檀將不待附事而自成起觀門。
八、校本定位
一、本單元以 T33n1716 為底，起於 0685c07，止於 0686a29；其後是卷第一上尾題，會異於次半卷 0686b05 另起。
二、通解七番全範圍三處正文異讀標記在 0683b01、0684a08、0688a01；本單元無正文異讀標記。此結論依異讀節點閉合清點。
三、頁錨依引文首字之前最近行號。大論四句在本論與今本各有兩處明顯異文，逐句分錨，不以熟句改底文。
四、六即第五星位底文作『分證即』，與後世常用別稱有別；六條經證的同文、節引、撮義及異文亦各自保留。
The pass on contemplating the mind brings each of the preceding five passes into contemplation of the mind: it first restates the five chapters through the one mind, then proceeds in order through citing evidence, arising in sequence, opening and combining, and resolving questions. Its closing passage prevents learning and contemplative practice from excluding each other, while the six identities simultaneously guard against placing the holy state impossibly high and against the self-satisfaction of those who have not realized it.
1. Doctrinal-Outline Placement
This pass begins with 「六明觀心者，從標章至料簡，悉明觀心」 tr. “Sixth, as for clarifying contemplation of the mind, everything from Setting Out the Chapters through Resolving Questions clarifies contemplation of the mind”〔T33 0685c07〕 and ends with 「眼慧明聞，具足利益，何得不觀解耶」 tr. “When clear-sighted wisdom and illuminating learning provide complete benefit, how could one not contemplate and understand?”〔0686a28〕. The fascicle-ending title follows immediately; the next pass, Integrating Differences, begins separately at 0686b05.
The Fahua Xuanyi Shiqian (T1717) says that this pass 「令一一文俱入觀門」 tr. “makes every passage enter the gate of contemplation”〔T33 0829b01〕. It does not extend into the seventh pass because Integrating Differences is extensive and itself has a separate gate for giving rise to contemplation〔0829b02–b05〕. The present pass is therefore arranged according to the preceding five: contemplation of the mind in setting out the chapters, citing evidence, arising in sequence, opening and combining, and resolving questions. The six identities conclude Resolving Questions and do not establish a separate sixth section.
Within contemplating the mind through Setting Out the Chapters, all five chapters are present: wondrous, Dharma, lotus blossom, and sutra explain the mind’s name; mind itself as the true mark is substance; initial contemplation as cause and accomplished contemplation as fruit form the purport; the non-arising of unwholesome thoughts and the transformation of mental factors are function; and distinguishing mind is the characteristics of the teaching.
2. Formation and Transmission
The origins of the treatise record that Zhiyi taught the Profound Meaning at Jiangling and that Guanding heard and transcribed it; they explicitly state that the Xuanyi and Wenju each comprised ten fascicles〔T33 0681a16–a23〕. No marker of Zhang’an’s private explanation appears anywhere in the present pass, and the Fahua Xuanyi Shiqian likewise treats it continuously as the treatise master’s direct teaching. It is therefore Zhiyi’s oral teaching as recorded by Guanding.
The placement of Contemplating the Mind after Resolving Questions and before Integrating Differences is the treatise’s extant sequence. It cannot be moved inside each preceding pass merely because it gathers the preceding five, nor can the seventh pass be merged into this section merely because Integrating Differences can separately give rise to contemplation. The first part of Fascicle One ends after the present pass; this is a fascicle boundary, not the end of the seven passes. Integrating Differences continues in the second part of Fascicle One.
3. Scriptures and Treatises Cited by Zhiyi
The Name, Substance, Purport, Function, and Characteristics of the Teaching of Mind
| Quotation in the Xuanyi | Comparison with the extant text | Relationship |
|---|---|---|
| The Treatise on the Great Perfection of Wisdom says 「一陰名色，四陰名名，心但是名也」 tr. “One aggregate is called form, four aggregates are called name, and mind is only name”〔T33 0685c17〕 | The Dazhidu Lun (T1509) has 「無色四陰，及是所住色」 tr. “the four formless aggregates and the form in which they abide”〔T25 0100b24〕, and subsequently calls these name-and-form | Similar in meaning but not the same sentence; the treatise condenses it into the account of one aggregate and four aggregates |
| The Great Scripture says 「能觀心性，名為上定。上定者，第一義定」 tr. “Being able to contemplate mind-nature is called superior concentration. Superior concentration is concentration in the ultimate meaning”〔T33 0685c18〕 | In this examination, no safely attributable continuous verbal match was found in the Mahāparinirvāṇa Sūtra (T0374) | The referent remains unresolved; a later Tiantai citation is not retroactively taken as evidence from the root scripture |
| The Great Scripture says 「夫有心者，皆當得三菩提」 tr. “All who have a mind should attain complete awakening”〔T33 0685c19〕 | The extant text has 「悉皆有心，凡有心者，定當得成阿耨多羅三藐三菩提」 tr. “All have a mind; whoever has a mind will certainly accomplish unsurpassed complete awakening”〔T12 0524c08〕 | Excerpt |
| The Sutra of Final Admonitions says 「制心一處，無事不辦」 tr. “Restrain the mind in one place, and there is nothing that cannot be accomplished”〔T33 0685c21〕 | The Sutra of Admonitions Briefly Spoken by the Buddha at His Final Nirvāṇa (T0389) has 「制之一處無事不辦」 tr. “Restrain it in one place, and there is nothing that cannot be accomplished”〔T12 1111a20〕 | Variant between 『制心』 tr. “restrain the mind” and 『制之』 tr. “restrain it” |
| The Treatise on the Great Perfection of Wisdom says 「三界無別法，唯是一心作」 tr. “In the three realms there is no separate Dharma; they are made only by the one mind”〔T33 0685c21〕 | The Dazhidu Lun (T1509) has 「三界所有，皆心所作」 tr. “Everything in the three realms is made by the mind”〔T25 0276b10〕 | Variant wording and a digest of the meaning; because the treatise expressly attributes it to the Treatise on the Great Perfection of Wisdom, it remains assigned to T1509 |
| Another ancient scriptural form of the same scene of creation by the one mind | The Avataṃsaka Sūtra (T0278) has 「三界虛妄但是心作」 tr. “The three realms are false and are made only by the mind”〔T09 0558c10〕 | A parallel witness; it does not replace the treatise’s express attribution to the Treatise on the Great Perfection of Wisdom |
The Mutual Need for Learning and Wisdom and for Contemplative Practice
| Quotation or Topic in the Xuanyi | Comparison with the extant text | Relationship |
|---|---|---|
| The Great Treatise says 「佛為信行人，以樹為喻；為法行人，以身為喻」 tr. “For persons who practice through faith, the Buddha uses a tree as a simile; for persons who practice through Dharma, he uses the body as a simile”〔T33 0686a06〕 | The Dazhidu Lun (T1509) first distinguishes 「一者、坐禪，二者、誦經」 tr. “first, seated meditation; second, reciting scriptures”〔T25 0358b13〕. It uses the bones of the body as a simile for those who practice seated meditation〔0358b14〕 and grass, trees, branches, leaves, blossoms, and fruit for those who do not practice seated meditation〔0358b18〕 | The treatise reads the scripture-recitation route as practice through faith and the seated-meditation route as practice through Dharma; this is a structural digest |
| 「有慧無多聞，是不知實相，譬如大闇中，有目無所見」 tr. “One who has wisdom without extensive learning does not know the true mark; it is like having eyes in great darkness and seeing nothing”〔T33 0686a09〕 | The Dazhidu Lun has the same wording, 「有慧無多聞，是不知實相；譬如大闇中，有目無所見」 tr. “One who has wisdom without extensive learning does not know the true mark; it is like having eyes in great darkness and seeing nothing”〔T25 0101b10〕 | Same wording; each text retains its own punctuation |
| 「多聞無智慧，亦不知實相，譬如大明中，有燈而無照」 tr. “One who has extensive learning without wisdom likewise does not know the true mark; it is like having a lamp in great brightness that gives no illumination”〔T33 0686a10〕 | The extant text has 「多聞無智慧，亦不知實義；譬如大明中，有燈而無目」 tr. “One who has extensive learning without wisdom likewise does not know the true meaning; it is like having a lamp in great brightness but no eyes”〔T25 0101b12〕 | Two variants: 『實相／實義』 tr. “true mark／true meaning” and 『無照／無目』 tr. “no illumination／no eyes” |
| 「多聞利智慧，是所說應受」 tr. “What one with extensive learning and acute wisdom teaches should be accepted”〔T33 0686a11〕 | Same wording〔T25 0101b14〕 | Same wording |
| 「無聞無智慧，是名人身牛」 tr. “One without learning or wisdom is called a cow in a human body”〔T33 0686a12〕 | The extant text has 「無慧亦無明，是名人身牛」 tr. “One without wisdom and also without understanding is called a cow in a human body”〔T25 0101b15〕 | Variant opening |
| The simile of the blind and the lame in the Śataśāstra〔T33 0686a12〕 | The Śataśāstra (T1569) has 「譬如盲跛相假能去」 tr. “It is like a blind person and a lame person relying upon each other and thereby being able to travel”〔T30 0172b21〕 | Same scene; the treatise does not quote it at length verbatim |
| The meaning of teaching and practice in the Mouzi〔T33 0686a13〕 | The Mouzi Lihuolun in the Hongming Ji (T2102) has 「能言不能行國之師也。能行不能言國之用也。能行能言國之寶也」 tr. “One able to speak but unable to practice is a teacher of the state. One able to practice but unable to speak is of use to the state. One able both to practice and to speak is a treasure of the state”〔T52 0005a20〕 | Digest of the topic |
| The Avataṃsaka says 「譬如貧窮人，日夜數他寶，自無半錢分」 tr. “It is like a poor person who counts another’s treasures day and night but has not half a coin himself”〔T33 0686a14〕 | The Avataṃsaka Sūtra (T0278) has the same wording〔T09 0429a03〕 | Same wording |
| The following passage says 「未得謂得，未證謂證」 tr. “claiming to have attained what has not been attained, claiming to have realized what has not been realized”〔T33 0686a16〕 | The Lotus Sutra (T0262) has the same wording〔T09 0007a09〕 | Same wording |
Bases for the Six Identities
The names of the six identities are the treatise’s organization of the stages. The six Lotus passages serve only as scriptural evidence for the respective stages; one cannot reverse the relation and say that the root scripture itself already lists the six identities.
| Stage | Scriptural Evidence in the Xuanyi | Extant Lotus Sutra (T0262) | Relationship |
|---|---|---|---|
| Identity in principle | 「世間相常住」 tr. “The marks of the world constantly abide”〔T33 0686a23〕 | 「是法住法位，世間相常住」 tr. “This Dharma abides in its Dharma-position; the marks of the world constantly abide”〔T09 0009b10〕 | Excerpt |
| Identity in name | 「於諸過去佛，若有聞一句」 tr. “In the presence of buddhas of the past, if one heard a single line”〔T33 0686a24〕 | The extant text has 「於諸過去佛，在世或滅度，若有聞是法，皆已成佛道」 tr. “In the presence of buddhas of the past, whether they were in the world or had entered extinction, whoever heard this Dharma has already accomplished the Buddha path”〔T09 0009a26〕 | Digest of the meaning and variant wording |
| Identity in contemplative practice | 「深信隨喜」 tr. “profound faith and rejoicing”〔T33 0686a24〕 | The extant text has 「汝等當深心隨喜」 tr. “You should rejoice with profound minds”〔T09 0052a06〕 | Variant wording |
| Approximate identity | 「六根清淨」 tr. “purity of the six faculties”〔T33 0686a25〕 | The extant text has 「得是六根清淨已」 tr. “having attained this purity of the six faculties”〔T09 0051a06〕 | Excerpt |
| Partial identity in realization | 「安住實智中」 tr. “abiding in real wisdom”〔T33 0686a25〕 | Same wording〔T09 0011b06〕 | Same wording |
| Ultimate identity | 「唯佛與佛究盡實相」 tr. “only buddha together with buddha exhausts the true mark”〔T33 0686a26〕 | The extant text has 「唯佛與佛乃能究盡諸法實相」 tr. “Only buddha together with buddha can exhaust the true mark of all dharmas”〔T09 0005c10〕 | Abridgment |
4. Essential Explanations from the Shiqian [the Mirror]
The Fahua Xuanyi Shiqian first fixes the place of contemplation of the mind, then analyzes it in the sequence of the preceding five passes. Contemplating the mind through Setting Out the Chapters still contains all five chapters. The four words wondrous, Dharma, lotus blossom, and sutra are not four scattered similes; they are joined in one movement by forming contemplation from the one mind and then turning to teach other minds. The contemplation of arising in sequence takes 「以心觀心」 tr. “contemplating mind with mind”〔T33 0829b27〕 as the name, 「境」 tr. “object”〔0829b28〕 as substance, 「觀契」 tr. “the accordance of contemplation”〔0829b28〕 as cause, and 「得脫」 tr. “gaining liberation”〔0829b28〕 as fruit, restoring the five chapters item by item from the treatise’s short sentences.
The contemplation of opening and combining uses 「秖一生滅名之為合，離為十界名之為開」 tr. “Only one arising and ceasing is called combining; its division into the ten realms is called opening”〔0829c05〕 to clarify that the one mind comprehensively includes the twelvefold chain of dependent origination and the differences of the ten realms. Resolving questions first distinguishes the faculties of those who practice through faith and through Dharma, then distinguishes why learning and wisdom and contemplative practice must both be complete. The two similes of tree and body each have their place; written teaching and seated meditation cannot abolish each other.
The order of citations also has a framework. The Shiqian successively marks the four cases in the Great Treatise, the two lacks in the Śataśāstra, the two lacks and the disclosure of completeness in the Mouzi, the Avataṃsaka, and the present scripture〔0829c13–c23〕. Finally comes 「次釋六即」 tr. “Next, explaining the six identities”〔0830a01〕. Its function is to distinguish stages: even after knowing the sameness of principle, one must still distinguish name, contemplative practice, approximation, partial realization, and the ultimate, so that equality does not become the self-satisfaction of those who have not realized it.
5. Explanations of Various Masters
Zhiquan’s Fahua Jing Xuanqian Zhengshi (X0592) enters this pass directly with 「六，觀心」 tr. “Sixth, contemplating the mind”〔X 0567a13〕 and says 「一家傳通，則唯觀為正」 tr. “In the transmission of this tradition, contemplation alone is primary”〔X 0567a13〕. At the end it further judges 「六即簡位，如法數第六卷明」 tr. “The six identities distinguish the stages, as clarified in Fascicle Six of the Fashu”〔0568b24〕. These two statements show the emphasis of a later ancient commentary on contemplation and the distinction of stages; they still cannot be retroactively made into the treatise’s original words.
Zhixu’s Fahua Jing Xuanyi Jieyao (X0589) preserves 「六明觀心者。從標章至料簡，悉明觀心」 tr. “Sixth, as for clarifying contemplation of the mind: everything from Setting Out the Chapters through Resolving Questions clarifies contemplation of the mind”〔X 0511a14〕 and the sequence that follows; it is a direct witness through excerpting.
Within the limited range of Zhiyuan’s works examined, no continuous explanation directly corresponding to the present pass’s five sections and its conclusion in the six identities was found; only a neighboring framework of the Five-Chapter Profound Meaning appears. This is a clean result within a bounded search.
6. Terminology
Contemplating the mind. This is not the addition of another chapter outside the explanation of concrete matters. It makes each passage from Setting Out the Chapters through Resolving Questions enter contemplation. The contemplated, the contemplator, accordance with the object, gaining liberation, and the teaching and transformation of mental factors all unfold within the one mind.
Mind-king and mental factors. The mind-king and corresponding mental factors can arise together or predominantly. The present pass lets every factor gain liberation when the one mind gains liberation, and assigns the distinction between arising together and predominantly to the characteristics of the teaching.
Learning and wisdom and contemplative practice. Learning without contemplation is like counting another’s treasures while having no share oneself; contemplation without learning readily treats what has not been attained as attained. The two need each other; neither side is taken as the sole correct practice.
Six identities. Identity in principle, identity in name, identity in contemplative practice, approximate identity, partial identity in realization, and ultimate identity. The base text here reads verbatim “partial identity in realization.” The six names reveal one and the same principle while also distinguishing the depths of cultivation and realization.
Dharma-wealth and overweening pride. What is gained through inward contemplation is likened to Dharma-wealth; correct faith and outward learning prevent overweening pride. The final sentence names clear-sighted wisdom and illuminating learning together, precisely gathering both sides into completeness.
7. Similes · Cross-Reading · Carrying Forward
Mind is described as an illusory flame. Say that it exists, and no graspable form or substance can be found; say that it does not exist, and thoughts arise. This does not dissolve mind into a blank. It prevents the two extremes of existence and nonexistence from fixing it; only from there can the wondrous mind be described as serving as a rule and accomplishing cause and fruit through contemplation.
The two similes of tree and body correspond to two kinds of faculties. A tree opens from one root into branches, leaves, blossoms, and fruit and suits an unfolding through the path of written meaning. Contemplation of the bones of the body begins from one’s own body and suits the route of seated meditation. The blind and the lame further reveal the loss on each side; only by supporting each other can they proceed. The poor person counting another’s treasures and the person embracing a torch and burning himself respectively illuminate the dangers of inclining toward learning and inclining toward contemplation.
Read together with Setting Out the Chapters, the one mind reproduces name, substance, purport, function, and characteristics of the teaching. Read together with Citing Evidence, each of the five meanings of mind has a scriptural or treatise parallel. Read together with Arising in Sequence, the contemplator, object, accordance, and liberation unfold in order. Read together with Opening and Combining, the one mind combines while the twelve links and ten realms can be opened. Read together with Resolving Questions, learning and contemplation mutually correct each other within the six identities. Carrying forward into Integrating Differences, the four siddhāntas will form a gate for giving rise to contemplation without attaching it to concrete matters.
8. Placement of the Editions
First, this unit uses T33n1716 as its base text. It begins at 0685c07 and ends at 0686a29. The title at the end of the first part of Fascicle One follows; Integrating Differences begins separately in the next half-fascicle at 0686b05.
Second, the three body-text variant markers within the complete range of the seven passes of shared explanation occur at 0683b01, 0684a08, and 0688a01. The present unit contains no body-text variant marker. This conclusion rests on a closed inventory of the variant nodes.
Third, a page anchor follows the nearest preceding line number before the first graph of the quotation. The four statements from the Great Treatise contain two clear variants between the treatise and the extant text; each is anchored separately, and the base text is not changed to match a familiar line.
Fourth, the base text’s fifth stage among the six identities reads “partial identity in realization,” which differs from a common later alternate name. The same wording, excerpts, digests, and variants of the six scriptural citations are likewise each preserved.